The Value of Christian Doctrine and Apologetics

Dr. Michael Gleghorn makes a case for why Christian doctrine and apologetics are important for spiritual growth and maturity.

Just prior to beginning college, I committed my life to Christ. Naturally, as a new believer wanting to grow in my faith, I embarked upon a program of daily Bible reading. When I came to Paul’s letter to Titus in the New Testament, I was both struck and inspired by a particular command, which I found nestled among others, there in the first chapter.

Paul reminded Titus, whom he had left on the island of Crete, that he wanted him to “straighten out what was left unfinished and appoint elders” in the local churches which had been established (Titus 1:5). After listing various spiritual and moral qualifications that an elder was to have, Paul went on to insist that he must also “hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it” (Titus 1:9). When I first read those words, it was as if a light went on inside my head and I thought, “That’s exactly what I would like to do! I want to be able to ‘encourage others by sound doctrine and refute those who oppose it’” (Titus 1:9). Paul’s words thus encouraged me to take up, in a serious way, the study of Christian doctrine and apologetics.

But what exactly do I mean by “Christian doctrine” and “apologetics”? At its most basic level, Christian doctrine is essentially the same thing as Christian teaching. Such teaching aims at providing a logically consistent and “coherent explication of what the Christian believes.”{1} Apologetics is a bit more complicated. It comes from the Greek term, apologia, and means “defense.” It was often used in law courts in the ancient world.{2} Indeed, the book of Acts records several instances in which the Apostle Paul was called upon to “make a defense” of himself before various governing authorities, like Felix, Festus, and Agrippa (e.g., Acts 24:10; 25:8; 26:1-2).

Of course, when we’re talking about Christian apologetics, we’re concerned with “making a defense” of the truth-claims of Christianity. The Apostle Peter tells us, “Always be prepared to make a defense to any one who calls you to account for the hope that is in you, yet do it with gentleness and reverence” (1 Peter 3:15). Christian doctrine and apologetics play an important role in the life and health of the church. So please keep reading as we delve more deeply into these issues.

The Value of Christian Doctrine

Why is Christian doctrine important for the life and health of the church? The Apostle Paul told Titus that he wanted him to appoint elders in the local church who would be able to “encourage others by sound doctrine and refute those who oppose it” (Titus 1:9). The teaching of sound Christian doctrine is important for several reasons, but for now let me simply mention two. First, sound Christian doctrine helps us to learn what is true about both God and ourselves. Second, it reminds us of the right way to live in light of such truths. And both of these are essential for the life and health of the church.

First, it’s important to know what is true about God and ourselves. Indeed, our eternal destiny depends on it! Not only must we know that God is holy and righteous and will punish all sin, we must also realize that we are sinners (Numbers 14:18; Romans 3:23). But this, in itself, would lead to despair. Hence, we must also understand that God loves us and sent his Son to be the Savior of the world (John 3:16; 1 John 4:14). We need to grasp that
forgiveness and reconciliation with God are freely available to those who turn to Christ in repentance and faith (Acts 3:19; 16:31). Sound Christian doctrine is thus essential for salvation (John 14:6; Acts 4:12; 1 John 5:9-13; 2 John 1:9). Without it, true spiritual life and health is impossible.

But this does not exhaust the importance of Christian doctrine. For once we are saved through faith in Christ, God then calls us to grow up and become like his Son—and this would be exceedingly difficult apart from instruction in sound Christian doctrine. As Christian philosopher Bill Craig observes, “If we want to live correctly for Christ . . . we need to first think correctly about Christ. If your thinking is skewed and off-base, it is going to affect your life and your Christian discipleship.”{3} Indeed, the Apostle Paul contrasts Christian maturity, characterized by genuine “knowledge of the Son of God,” with spiritual immaturity, characterized by a lack of such knowledge and a proneness to being deceived (Ephesians 4:13-14).

God calls us to Christian maturity—and instruction in Christian doctrine plays an important role in our spiritual growth. But there is also a role for Christian apologetics—and we must now turn to consider that.

A Defense of Christian Apologetics

Many people question the value of Christian apologetics for the life and health of the church.{4} They contend that it’s impossible to “argue” anyone into becoming a Christian. Instead of making a defense for the truth of Christianity, we ought rather to invest our limited resources in preaching the gospel of Christ, trusting that God will open people’s hearts and draw them to himself.

Now while I certainly agree that we should be preaching the gospel, and trusting that God will use it to draw men and women to himself, this negative view of apologetics is frankly unbiblical, untrue, and shortsighted.

In the first place, such a view is unbiblical. Both Jesus and the Apostle Paul used arguments and evidence to convince their listeners of particular theological truths (Matthew 22:15-46; Acts 17:16-34). Moreover, the
Apostle Peter tells us to always be ready to “make a defense” (or offer an apologetic) to those who ask about our hope in Christ (1 Peter 3:15). A negative view of Christian apologetics thus runs counter to the teaching of
Scripture.

Second, it’s simply untrue that no one ever comes to Christ through apologetic arguments and evidence.{5} Indeed, sometimes the Holy Spirit actually uses arguments and evidence to draw people to Christ!{6} And while such people may admittedly be in the minority, they can be extremely influential in commending the faith to others, for they are often prepared to offer good reasons for believing that Christianity is really true!

Finally, a negative view of Christian apologetics is shortsighted. The great theologian J. Gresham Machen argued that we should aim to create “favorable conditions for the reception of the gospel.” Along these lines, he noted the difficulty of attempting to do evangelism once we’ve given up offering an intellectually credible case for the truth of Christianity. “We may preach with all the fervor of a reformer,” he said, “and yet succeed only in winning a straggler here and there, if we permit the whole collective thought of the nation . . . to be controlled by ideas which . . . prevent Christianity from being regarded as anything more than a harmless delusion.”{7} Machen understood that neglecting apologetics is shortsighted. For unless we offer arguments and evidence, we make it that much easier for people to simply shrug their shoulders and continue ignoring Christianity’s truth-claims.

Having now dismantled the arguments against apologetics, we’ll next consider its benefits for the life and health of the church.

The Value of Christian Apologetics

Christian apologetics is concerned to offer a robust defense for the truth of Christianity. Hence, training in Christian apologetics can be of great value for the life and health of the church. This is because such training helps to instill within believers a deep confidence that Christianity is really true. And when one becomes convinced that Christianity is really true, one is typically more likely to share one’s faith with others—and less likely to abandon the faith when confronted with various social, cultural, and intellectual pressures.

Let’s consider that first point, that when one becomes convinced of Christianity’s truth, one is more likely to share this truth with others. Many Christians admit to being hesitant about sharing their faith because they’re afraid someone will ask them a question that they are ill-prepared to answer.{8} Training in apologetics can help counteract this fear. Granted, one may still be asked a question that is difficult to answer. But apologetics training can help alleviate the fear associated with such situations by helping believers understand that good answers are available—even if they can’t remember what those answers are! To give an illustration, if I learn that there is excellent evidence that a particular drug can cure some disease, then I will be far more confident about sharing this fact with others—even if I can’t answer all their questions about how the medicine works. I may not remember exactly how it works, but I do know that there is very good evidence that it works. And knowing this, I will naturally be more confident telling others about it, even if I can’t answer all their questions about how or why.

Moreover, training in apologetics can help insulate believers from abandoning the faith, for they now know that there are good reasons to believe that Christianity is really true. Of course, most people who abandon the faith do
so for non-intellectual reasons. Still, as Paul Chamberlain observes, “A number of vocal critics who have moved from Christianity to atheism cite intellectual difficulties with Christianity” as a prime reason for quitting the faith.{9} While apologetics training can’t completely prevent such outcomes, it can make them less likely. After all, it’s far more difficult to abandon a view once you’ve become sincerely convinced of its truth.

Our Witness to the World

Over a hundred years ago, the theologian J. Gresham Machen forcefully argued that, for the faithful Christian, all of life—including the arts and sciences and every sphere of intellectual endeavor—must be humbly consecrated to the service of God.{10} Indeed, this should be true not only for every individual Christian in particular, but for the entire church in general. Our witness to the world depends on it.

Machen wrote:

Christianity must pervade not merely all nations, but . . . all of human thought. The Christian, therefore, cannot be indifferent to any branch of earnest human endeavor. It must all be brought into some relation to the gospel. It must be studied either in order to be demonstrated as false, or else in order to be made useful in advancing the Kingdom of God. . . . The Church must seek to conquer not merely every man for Christ, but also the whole of man.{11}

In this article, we’ve been considering the importance of Christian doctrine and apologetics for the life and health of the church. And clearly, Machen’s proposal cannot be effectively implemented apart from a healthy understanding of these issues on the part of the church. After all, how can “all of human thought” be brought “into some relation to the gospel” unless we first understand what the gospel is? How can views “be demonstrated as false” unless we first have some idea of what’s true—and how to reason correctly about it? How can views “be made useful in advancing the Kingdom of God” unless we first understand such views, along with how and why they can be useful in advancing God’s kingdom? If we are ever to have a hope of carrying out a project like this, in a manner that is both practically effective and faithful to our God, then sound Christian doctrine and apologetics must occupy a central role in our endeavors.

Christian doctrine and apologetics are not antithetical to the life and health of the church. They are rather of fundamental importance. Only by knowing what we believe, and why it’s really true, can we fulfill Peter’s injunction to always be ready “to make a defense” to anyone who asks about our hope in Christ (1 Peter 3:15). And only thus can we progress to true spiritual maturity, avoiding the “craftiness of men in their deceitful scheming” (Ephesians 4:13-14). So if we care about the life and health of the church—along with its witness to the world—we must encourage a healthy dose of respect for sound Christian doctrine and apologetics.

Notes

1. Molly Marshall-Green, “Doctrine,” in Holman Bible Dictionary, gen. ed. Trent C. Butler (Nashville: Holman Bible Publishers, 1991), 374.
2. Steven B. Cowan, “Introduction,” in Five Views on Apologetics, ed. Steven B. Cowan (Grand Rapids, MI: Zondervan, 2000), 8, Kindle.
3. William Lane Craig, “Foundations of Christian Doctrine (Part 1),” Reasonable Faith, October 22, 2014, accessed August 22, 2018, www.reasonablefaith.org/podcasts/defenders-podcast-series-3/s3-foundations-of-christian-doctrine/foundations-of-christian-doctrine-part-1/.
4. Many of the points made in this section are indebted to the discussion in William Lane Craig, “Foundations of Christian Doctrine (Part 2),” Reasonable Faith, October 29, 2014, accessed August 29, 2018, www.reasonablefaith.org/podcasts/defenders-podcast-series-3/s3-foundations-of-christian-doctrine/foundations-of-christian-doctrine-part-2/.
5. See, for example, the “Testimonials” section of the Reasonable Faith website, accessed August 29, 2018, www.reasonablefaith.org/testimonials.
6. William Lane Craig, Reasonable Faith: Christian Truth and Apologetics, 3rd ed. (Wheaton, IL: Crossway Books, 2008), 192.
7. J. Gresham Machen, “Christianity and Culture,” Princeton Theological Review 11 (1913): 7.
8. Indeed, entire books have been written to help believers feel better prepared for such conversations. See, for example, Mark Mittelberg, The Questions Christians Hope No One Will Ask: (With Answers) (Tyndale, 2010).
9. Paul Chamberlain, “Why People Stop Believing,” Christian Research Journal 41, no. 4:11.
10. Machen, “Christianity and Culture,” 5.
11. Ibid., 6.

“If the Trinity Doctrine is Correct, Then Why Isn’t It in the Bible?”

Okay, smart guy. . .if the Trinity doctrine is correct, then why do Catholic encyclopedias themselves admit that it was never taught in the bible? Why does Jesus say that God is greater than he is? Why did Jesus pray to God if God is Jesus? If Jesus died on the stake, how could he bring himself back to life in three days?

Thank you for your recent inquiry. Let me see if I can shed some light on the things you have questions about. You ask:

If the Trinity doctrine is correct, then why do Catholic encyclopedias themselves admit that it was never taught in the Bible?

You have misinterpreted what they said. What is not in the Bible is the use of the term “trinity.” It, like many other terms, is a theological designation descriptive of what is taught in the Bible. And this concept of a tri-partite Being comes from many places in Scripture, from both Old and New Testaments.

Perhaps the most important is found in Matthew 28:18-20. From the very beginning, the early church baptized in the name of the “Father, the Son, and Holy Ghost” because it was one of the last things Jesus told his disciples to do: “And Jesus said, ‘All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit.”

This practice of baptizing converts in the three names of the Godhead was faithfully followed by the Apostles as they spread out to proclaim the Gospel in the first century, and the practice was still in effect at the time of the first major church council at Nicea (A.D. 325). In fact, this was the major topic under consideration. It was here that what we know as the “Doctrine of the Trinity” was hammered out by these church leaders who searched the scriptures and shaped what they believed to be the truth about the Godhead.. I point this out simply to emphasize that the practice of the Church reflected a universal acceptance of the concept of the Trinity for almost 300 years before the Church got around (because of persecution under the various Roman Emperors) to clarifying and resolving this issue at Nicea.

I think it is also important, in light of your question, for you to know something about this historic Council. Constantine, the first Christian Emperor, called this council, paid the expenses to bring 318 bishops (out of 1,800) from all over the Roman Empire to the little town of Nicea (which is near Constantinople), and served as both host and moderator during the deliberations, which lasted about six weeks.

Most of the bishops present were from the Eastern Mediterranean (Alexandria, Jerusalem, Antioch, Damascus, Ephesus) and they spoke Greek. In fact, only seven bishops represented the Western church, those who spoke Latin. Each major city throughout the Roman Empire had a bishop, and the bishops from the prominent cities I just named, by sheer representation, dominated the Council. So if anyone was responsible for coming up with the Trinity it was the Eastern church, not the “Catholic” church.

The elderly Bishop of Rome (who at that time was not considered a pope, but one bishop among equals), chose not to come himself due to illness. He did, however, send two of his associates.

All branches of orthodox Christianity–Eastern Orthodox, Protestant, and Roman Catholic, have universally accepted the conclusions of the Council of Nicea concerning the Trinity, namely, that the scriptures clearly teach God is One in Essence, but three in personality: unified, but also distinct. Incidentally, the term “catholic,” for the first three or four centuries, was used to describe the entire church, the universal body of Christians sprinkled throughout the Greco-Roman world. At that time “Catholic” had nothing to do with the city of Rome. (______, if you want more specific examples from scripture which teach a trinitarian God, let me know).

Why does Jesus say that God is greater than he is? Why did Jesus pray to God if God is Jesus?

Consider John 1:1-4: “In the Beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through Him; and apart from Him nothing came into being that has come into being. In Him was life, and the life was the light of Men.”

This passage also addresses part of your first question as well. Note that there are two terms used in verse one: “the Word,” and “God.” What does it say about the Word?

“The Word was” — the Word existed in the beginning (Eternity Past)
“The Word was with God” — (Greek, pros, “face-to-face with”)
“The Word was God.” — (Full Deity. . .or God Himself).

Whoever the Word was, the Word possessed (1) eternal existence like God, (2) had face-to-face fellowship with God, and (3) is designated AS God.

Who was the Word? John 1:14 tells us: “And the Word became flesh and dwelt among us, and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth.” That’s Jesus. The second person of the Trinity came and dwelt among us. He became the God-Man. Jesus was just as much man as if He had never been God, and just as much God as if He had never been man. . .two natures distinct, but linked together in one Person.

As a true human, Jesus had feelings, grew to manhood (cf. Luke 2:52), could become weary, thirsty, depressed, and die a human death. When Jesus said, “I thirst” on the cross, He was speaking from His humanity. When He said things like, “Your sins are forgiven you,” or “Rise, take up your bed and walk,” He was speaking from His deity.

In Christ’s humanity, while here on earth, the Father WAS greater, because now Christ was relating to God the Father, not only out of the equality He possessed with His Father in eternal existence, eternal fellowship, and full deity, but now also relating to Him as a man. This also answers your question about why Jesus prayed to the Father. The answer is simple: Jesus was praying from His humanity. He was a man with normal human emotions. He felt the need to pray as all men do.

______, your questions have focused entirely on the divine nature of Christ, but His humanity is equally important for us. Consider this passage from Philippians 2:6-11: “Who, although He existed in the form of God, He did not regard equality with God a thing to be grasped (competed for), but He emptied Himself, taking the form of a bond servant, made in the likeness of men. And being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross. Therefore, God has highly exalted Him, and bestowed on Him the Name which is above every name, that at the name of Jesus every knee should bow, of those who are in heaven, and on earth, and under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father…”

The total uniqueness of Christ as the God-Man is absolutely necessary for human salvation. He is the Mediator Who, through His death, provides for us a bridge, or access, to God if we will accept it. And His humanity is necessary to accomplish this, because Deity doesn’t die: “Therefore, when He comes into the world, He says, ‘Sacrifice and offering (animals) Thou hast not desired, But a body (His humanity) Thou hast prepared for me. . .Behold, I have come to do thy will, O God.’” (Hebrews 10:5-7)

Further, the scripture makes it clear that the entire plan of redemption to bring about the salvation of human beings involved the entire Trinity. In fact, all the great acts of God throughout the scriptures involved the active participation of the Godhead:

Creation of the Universe (Ps. 102:25; Col. 1:16; Job 26:31)
Creation of Man (Gen. 1:1-3, 2:7; Colossian 1:16; Job 33:4)
The Incarnation (Luke 1:30-37)
Baptism of Christ (Mark 1:9-11)
Christ’s Death on the Cross (Psalm 22; Romans 8:32; John 3:16, 10:18; Galatians 2:20; Hebrews 9:14)
Christ’s Resurrection (Acts 2:24; John 10:18; I Peter 3:10)
Inspiration of Scripture (II Timothy 3:16; 1:10,11; II Peter 1:21)

To each of the above events, the scriptures ascribe an active participation by each member of the Trinity.

If Jesus died on the stake, how could he bring himself back to life in three days?

If Jesus is God as well as man, He would have no trouble rising from the dead. The verses cited above (See Resurrection) indicate that Jesus, God the Father, and the Holy Spirit were all actively involved in the process of bringing Him back to life.

I might also add that historically, it is undisputed that during the early centuries there was rapid growth and a dramatic impact by Christianity across the Roman Empire. It is very difficult to explain this, if you just leave a dead Jew hanging on a cross. Nothing short of His actual resurrection can explain the boldness and unfailing commitment of the first disciples to proclaim it so, and, who were, with few exceptions, called upon to seal their affirmation to the truth of this event with their own, violent martyrdoms.

______, I have taken some time to try to answer your questions. They are all good and important questions. And I hope you can see that there are good answers to these questions. But what is most important is if you really want them and believe them. Your note sounded angry, or hurt. Perhaps you have been “burnt” in the past by some who claim to be Christians but who have deeply disappointed you. I hope not to do that.

And I hope this information is helpful to you, ______. I am a busy man, but if you sincerely want answers to your questions, I definitely have time for that. The ball is in your court.

Jimmy Williams, Founder
Probe Ministries

“You Got Christian Science Wrong”

I have read your thoughts about the religion Christian Science. Although you have researched the religion quite well it seems, to me, that your interpretation is wrong.

Christian Science is a religion based out of love for the lord God. Just like other Christian, Jewish, and Muslim religions.

What does the fine detail of those religions matter if they are based on the teachings of God. What does it matter how they choose to praise God and live the life they think they should. As long as it does not harm any person, and as I speak for my religion, Christian Science, it certainly does not.

I follow the teaching of Jesus Christ. I live my life for God each day. Who are you to judge the religion in which I choose to believe in? Jesus teaches us to follow the Lord and live our life in his Love. Christian Science has taught me to follow the Lord and live my life in his Love. Christian Science is about understanding that God has made you in his image and likeness (as it says in the bible).

I believe that everyone is entitled to an opinon, but I believe your writtings to be criticizing the lives of others, in which only God can judge.

Our analysis of Christian Science isn’t about criticizing the lives of others. It is about criticizing the LIES which are manifested in this particular set of teachings. Christian Science is based on the non-biblical worldview of Gnosticism, not the teachings of God revealed in the Bible. Your experience with it may be different from what you read in our article, but we analyze the teachings of Mary Baker Eddy, not individuals’ experiences.

The “fine detail” of different religions is what determines what is true and what is false. Our eternity depends on what we believe; if we put our trust in what is false, we will remain alienated from God forever. I respectfully suggest you listen closely to what is said at your church about sin and what to do with the sin problem that separates us from God. If what is taught differs from what God has clearly said in His word—that the only solution to sin is to trust in Jesus’ death on the cross which paid for that sin—then it is not true and is giving people hope that is groundless. That is very dangerous.

Thank you for writing. I send this with a prayer that, because you truly seek to know God, He will show you what is true and what isn’t. You say you follow the teaching of Jesus. But He didn’t say to follow His teachings. He said to follow HIM. He said He was the way, the truth and the life, not the way-shower. The epistles explain that Jesus actually lives inside the Christ-follower who has put his trust in the crucified, risen Lord. Then Jesus Christ lives His life through us, the way light shines through a window. That is very different from any other religion—including Christian Science. I pray your eyes will be opened and you will see what’s true. I am so glad you wrote.

Sue Bohlin

Posted 2008

Christian Cliches

Conversations and Clichés

Do you ever use clichés? Do you hear them often? No doubt you can answer “Yes” to either question. But have you stopped to consider what they may mean? Christians often use clichés among themselves and even with non-Christians, but there may be a need to give thought to the meanings of these oft- repeated phrases. That is the intent of this essay. We will investigate what is behind the “Christian clichés” that tend to become so much a part of our conversations.

Let’s begin by considering a dictionary definition of the word cliché. A cliché is a “trite, stereotyped expression; a sentence or phrase, usually expressing a popular or common thought or idea, that has lost originality, ingenuity, and impact by long overuse.”{1}

My ministry has put me in touch with Christians all over this country. As I engage in conversation with these Christians, invariably I will hear language about Christian things that has become “stereotyped” and has “lost impact by long overuse.” This doesn’t mean there isn’t truth contained in the clichés. Indeed, often there is truth of great importance for Christian theology and life. The problem is that frequently we use these clichés while thinking we know what we are saying. But do we? Could we explain these phrases if someone were to ask us to define them? My experience is that Christians have difficulty when asked to explain themselves.

Let’s listen to the following conversation and hear how a Christian named Tom responds to questions from a non-believer named Sam.

Tom: Hi, Sam!

Sam: Hello, Tom. Remember when you were to talking to Jim yesterday?

Tom: You mean before the sales meeting?

Sam: Yeah. I hope you aren’t offended, but I was listening to your conversation.

Tom: Oh, that’s okay. We weren’t having a private conversation. We were just sharing our beliefs.

Sam: Well, I’m curious about some of the things you discussed.

Tom: Like what?

Sam: Like when you said you have Jesus in your heart. Were you referring to the Prophet who lived so long ago? If so, how can you possibly have Him in your heart?

Tom: Well, yes, I was referring to the Jesus of long ago. But He is alive now, and He has saved me.

Sam: What do you mean, He’s alive now? That’s not possible. And what do you mean when you say He saved you? These are weird ideas.

Tom: I guess they sound weird, but they really aren’t. You see, Jesus rose from the dead, ascended into heaven, and His spirit lives in me.

Sam: Tom, I don’t mean to be rude, but such things sound ludicrous to me. Hey, my phone’s ringing and I’m expecting an important call. Maybe we can talk again later.

Sam asked some good questions. They deserved answers. But was Tom able to explain himself? He had a difficult time, didn’t he? For example, the phrase, “I have Jesus in my heart” had become a cliché for Tom. He was able to converse with a fellow Christian with the assumption that they understood one another. But it was a different matter when a non-Christian expressed his curiosity about the conversation he had heard the previous day.

I have Jesus in my heart is one of several clichés we will consider. The goal of this article is to motivate Christians to give attention to our conversations and see if you find clichés lurking there.

I Have Jesus in My Heart

Why are you a Christian? How do you answer that question? In my experience many people have responded by stating that they have Jesus in their heart. As important as this response may be, too often it is a cliché that belies its meaning. The Christian who acknowledges the importance of thinking through his beliefs will want to consider its implications for those who hear him. After all, the one who hears has every right to ask what such a statement might mean.

In the third chapter of Paul’s Ephesian letter he prayed that his readers would “be strengthened with power through His Spirit in the inner man; so that Christ may dwell in your hearts through faith . . .” (Eph. 3:16-17, NASB). Galatians 2 contains one of the most powerful expressions of the indwelling Christ in Paul’s life. Paul wrote, “I have been crucified with Christ; and it is no longer I who live, but Christ lives in me . . .” (Gal. 2:20, NASB). In his second letter to the Corinthians Paul asks, “do you not recognize this about yourselves, that Jesus Christ is in you?” (2 Cor. 13:5, NASB). These passages, and many more, serve to show that the New Testament affirms that Jesus indwells His followers. Thus it is important to stress that when someone says I have Jesus in my heart it has biblical merit. A problem arises, though, when we use this expression without attention to its profound message. When this happens we are using a cliché.

So how can we go beyond the cliché in order to describe its significance in our lives? The first point of reference centers on the fact that Christians are Trinitarian, not Unitarian. We believe God exists in three persons: the Father, the Son, and the Holy Spirit. This is a difficult doctrine to understand and share, but it must be upheld if one is using the Bible as the guide for beliefs. If God exists in three persons, and one of those persons is Jesus, God the Son, then we can better understand Jesus in my heart by observing that there is a unity between Jesus and the Holy Spirit. For example, in Romans 8 “the indwelling of the Spirit and the indwelling of Christ are the same thing.”{2} This doctrine permeates the writings of Paul. He asserted “that Jesus is no mere fact in history, no towering personality of the past, but a living, present Spirit, whose nature is the very nature of God.”{3} In addition, we should realize that Paul’s favorite expression revolved around the phrase “in Christ.” This phrase “(or some cognate expression, such as “in the Lord,” “in Him,” etc.) occurs 164 times in Paul.”{4} Thus we can conclude that Jesus is very much alive in the Christian’s life through the Spirit.

The second point of reference concerns the word heart. The Bible refers to the heart of man frequently. “The heart is the focus of mind, feeling, and will; it stands for the whole personality.”{5} Jesus is to “take up residence” in our whole personality. So when a Christian says Jesus is in my heart there is a literal implication. Jesus resides supernaturally in the believer through His Spirit. This is an astounding doctrine that indicates a transformed person! May our Lord lead us to continue sharing His presence in our lives by indicating that we understand truly what it means to say I have Jesus in my heart.

I Have Faith

Is a Christian the only person who has faith? Many Christians seem to think so. On many occasions I have played “the devil’s advocate” among Christian groups by asking them to describe and defend their beliefs. One of the most frequent responses I get is I have faith. When I hear this I usually retort by saying “So what? Do you think that because you are a Christian you are given sole ownership of the idea?” After this I encourage them to think about the implications of the phrase. It is much more than a cliché.

All people, Christians and non-Christians, even atheists, exercise faith. That is, each day of our lives we apply faith in simple and profound ways. For example, you may take a pill of some kind today. That requires faith that the pill will help you rather than hurt you. If you travel on an airplane, that requires faith that you will arrive safely at your intended destination. Usually you don’t even see the pilots until you have landed. These are everyday illustrations of faith. But just what does this word mean?

A major dictionary provides us with intriguing definitions. The first entry states that faith is “confidence or trust in a person or thing.” The second entry says faith is “belief which is not based on proof.” And then in the eighth entry the dictionary declares faith is “trust in God and in His promises as made through Christ by which man is justified or saved.”{6} Obviously the eighth entry comes closest to a Christian understanding of faith. The first entry is also important to a Christian because it includes the idea of trust in a person. But it is the second entry that causes the most problem among Christians. Too many Christians use I have faith to mean they believe in something that is not based on proof. Unfortunately, this is when the phrase becomes a cliché.

For over 100 years, naturalism has been the dominant worldview in our culture. Among other things, this worldview bows at the altar of modern science to the extent that many believe that nothing can be true until it can be proven scientifically. Many Christians have been highly influenced by this concept. Thus they tend to say I have faith when they can’t “prove” their beliefs in a scientific manner. This reaction is not legitimate within a Christian worldview. It is important to realize that even an atheistic scientist takes faith into the laboratory. There are facets of his own life that cannot be “proven” scientifically. If he is married, he may say he loves his wife. Can that be proven scientifically?

The key word in discussing faith is in, a small but crucial preposition for all people. Remember, the first dictionary definition we quoted said that faith includes the idea of “trust in a person or thing” (emphasis added). Hebrews 11:1, perhaps the most succinct definition of faith in the Bible, states that “faith is the assurance of things hoped for, the conviction of things not seen.” When we read the rest of chapter 11 we realize that assurance and conviction are words that are alive. They refer to the reality of the living God in the lives of those who put faith in His reality. God was already “proven” to them. He was to be trusted with their very lives.

The same is true for one who claims to be a Christian in our day. When we say we have faith, we should continue by declaring faith in the living God.

I’m Saved!

When you say I’m saved!, have you ever considered what someone may be thinking? People who hear you may have a number of questions. For example, they may ask why you are speaking in present tense. If you are saved now, does that mean you were actually saved at some point in the past? If so, does the present connect with the past in some way? Or they may want to know why you needed to be saved in the first place. Were you drowning and someone rescued you? Maybe they would even like to know if you are saved for something or someone. Proclaiming I’m saved! can be a strange expression if it is not explained. If someone asks for an explanation and we can’t respond, we may be guilty of using a cliché. We think we know what we mean, and our fellow Christians may think they know what is meant, but a lack of articulation implies a lack of understanding.

Salvation, of course, permeates the Bible. And innumerable volumes have been written about what the Scriptures tell us about this crucial doctrine. For our purposes the clearest emphases are centered on the person of Jesus, the Savior. When we say I’m saved! we imply that Jesus is at the center of salvation.

Before Jesus was born, an angel told Joseph the shocking news that Mary was carrying the center of salvation. “And she will bear a Son; and you shall call His name Jesus, for it is He who will save His people from their sins” (Matt. 1:21, NASB). Take note of the last portion of this verse. It states that Jesus will save, and that He will save from sins. When Jesus was an infant, Mary and Joseph took Him to the temple for the Jewish rites of redemption of the firstborn, and the purification of his mother. . . .”{7} While there, they were approached by a righteous and devout man named Simeon who took Jesus into his arms and declared to God that he was now ready to die, “For my eyes have seen Thy salvation . . .” (Luke 2:30, NASB). Another amazing declaration! Mary and Joseph’s son was being called God’s salvation. During His earthly ministry Jesus asserted many things about Himself, including this famous proclamation: “I am the door; if anyone enters through Me, he shall be saved, and shall go in and out, and find pasture” (John 10:9, NASB). Because Jesus is the door, there is a present reality concerning salvation that applies to those who enter through the door.

Through these and numerous other verses we have a more complete picture of what I’m saved! entails. But there is a crucial question leaping from such passages. If sin creates the need for salvation, then what is it? To put it simply, when the Christian proclaims I’m saved! his hearers should understand that “. . . sin is not only an act of wrongdoing but a state of alienation from God”{8} affecting everyone (Rom. 3:23). This is a crucial concept in contemporary culture that is generally misunderstood and rejected. In addition, such alienation from God cannot be rectified by “rightdoing.” It can only be rectified through Jesus’ sacrificial payment for sin on the cross. I’m saved because of what Jesus did for me. In an amazing, life-changing way an event of the past brings salvation into the present. Praise God, we have been saved! Now we can live knowing salvation is in the present.

What Would Jesus Do?

What Would Jesus Do? is a question that can be seen and heard virtually everywhere in the evangelical Christian community. “The slogan has appeared on coffee mugs, lapel pins, paperweights, and a host of other knickknacks. There are now devotionals, Bibles, books and CDs based on WWJD.”{9} With all of this exposure, does the phrase still have meaning? Or has it become a cliché without proper impact? Or does it carry the correct content in the first place? Lets consider what the expression tells us.

One of the more positive aspects of What Would Jesus Do? is that it can serve as a simple reminder of the Christian’s moral life. Surely each Christian has a perspective of Jesus that includes the moral perfection that permeated His earthly life. There is no greater model to emulate than Jesus. The writer of Hebrews tells us that Jesus was “tempted in all things as we are, yet without sin” (Heb. 4:15, NASB). The same writer tells us He “offered Himself without blemish to God . . .” (Heb. 9:14, NASB). Jesus was and is the only one who could make such an unblemished offering. So asking What Would Jesus Do?, whether audibly or inaudibly, can awaken us to our need for a moral model.

But can we always know what Jesus would do in all circumstances? Perhaps it would be more accurate to ask What did Jesus do? in certain circumstances. Through a study of the gospels of the New Testament we can learn exactly how Jesus acted and reacted to specific challenges He faced. For example, He was faced with “moral conflicts between obedience toward parents and God (Luke 2), Sabbath regulations and healing (Mark 2), and government and God (Matt. 22).”{10} More importantly, on the cross “he was squeezed between the demands of justice for the innocent (himself) and mercy for mankind (the guilty). This conflict was without question the greatest ever faced by man. . . .”{11} These examples usually have entered our consciousness to the point that they ring in our minds like bells tolling the truth. It is as if we would not have expected Jesus to have done or said anything other than what we know from the gospels.

Were Jesus’ disciples ever surprised, if not shocked, by what Jesus did? Of course we know they often were stunned as they watched and heard Jesus do and say unusual things. The words amazed and astonished are found frequently in the Gospels. The story of the rich young ruler, for example, relates the disciples’ reaction after hearing Jesus’ teaching. He said, “How hard it will be for those who are wealthy to enter the kingdom of God!” (Mark 10:23, NASB). And the disciples were “amazed” at His words. Jesus continued by stating, “It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.” And they were “even more astonished” and said to Him, “Then who can be saved?” (Mark 10:23-26, NASB).

The actions and words of Jesus and the reactions of the disciples remind us of the deity of Jesus. Think of this in present time. If Jesus physically walked beside you, would you always know what He was about to do? “Jesus is unique in his identity as the incarnate Son of God, and we should not assume that we could do or should do everything he did.”{12} Thus, caution is urged when we assume we always know what Jesus would do while we affirm what Jesus did do.

Notes

The Random House Dictionary of the English Language, 1967.
Lewis B. Smedes, Union with Christ, revised ed. (Grand Rapids, MI: Eerdmans, 1983), 114.
James Stewart, A Man in Christ (New York: Harper & Row, n.d.; reprint ed., Grand Rapids, MI: Baker, 1984), 154.
Ibid., 155.
A. Skevington Wood, “Ephesians,” in The Expositors Bible Commentary, vol. 11, gen. ed. Frank E. Gaebelein (Grand Rapids, MI: Zondervan/Regency, 1978), 51.
The Random House Dictionary.
Alfred Edersheim, The Life and Times of Jesus the Messiah, vol. 1 (Grand Rapids, MI: Eerdmans, 1969), 194.
Donald G. Bloesch, “Sin,” in Evangelical Dictionary of Theology, ed. Walter A. Elwell (Grand Rapids, MI: Baker, 1984).
Albert Hsu, “What Would Jesus Do About WWJD?”, re:generation quarterly (Winter, 1998/99), 6.
Norman L. Geisler, Christian Ethics: Options and Issues (Grand Rapids, MI: Baker, 1989), 125.
Ibid.
Hsu, “What Would Jesus Do About “WWJD”, 6.

Why We Should Believe in the Trinity

How the Doctrine of the Trinity Developed

The doctrine of the Trinity separates orthodox Christian teaching from heresy. This essential teaching of Christianity states that we believe in one God who exists in three separate and distinct persons–God the Father, God the Son, and God the Holy Spirit. Each member is equal in nature and substance. (For a biblical defense of the Trinity, see Jehovah’s Witnesses and the Trinity.)

A common question raised by heretical groups is, When and how did this doctrine develop? According to the Watchtower tract Should You Believe in the Trinity? this doctrine was not held by the church fathers. Rather, it was imposed on the church by the pagan emperors who had “converted” to Christianity at the Council of Nicea in 325 A.D. and the Council of Constantinople in 381 A.D. The bishops in attendance were overawed by the emperor and signed the creed against their inclination. Let’s take a careful look at what really happened at these two key church councils.

The Council of Nicea was the first church council ever called. Until this time, the church was under severe persecution from the Roman Empire. Early in the fourth century, the emperor Constantine showed an interest in Christianity and was tutored by Hosius of Cordova who held to the doctrine of the Trinity. With peace in the empire, Christianity spread all across the world. However, in Alexandria a presbyter named Arius gathered a significant following around his teaching that Jesus was a created being and not God. As his teachings spread, the controversy grew and Constantine realized it needed to be addressed. He thus called for the first universal church council at Nicea to debate the matter.

Although the doctrine of the Trinity itself was not discussed, the doctrine of the deity of Christ was confirmed. In attendance were approximately 300 bishops, many of whom were divided over the issue. Arius with his supporters, Theonas, Secundus, and Eusebius of Nicomedia, held the view that Jesus was an inferior creature to God the Father. The orthodox camp was led by Bishops Hosius, Alexander of Alexandria, Eusebius of Caesarea, and Athanasius who argued that Jesus is God.

After hours of debate, the council concluded the following in their creed:

“We believe . . . in one Lord Jesus Christ, the Son of God, begotten from the Father, only-begotten, that is from the substance of the Father, God from God, light from light, true God from true God, begotten, not made, of one substance (homoousios) with the Father. . . .”

While the deity of Christ–a crucial aspect of the doctrine of the Trinity–was affirmed, Arius nevertheless continued to teach his doctrine of Christ’s inferiority, and Arianism came back into favor for a short time. Fifty years later, in 381 A.D., the Council of Constantinople was called by Emperor Theodosius. Here the Nicene Creed was reaffirmed and further clarified. It is at this council that the Holy Spirit was declared equal in divinity with the Father and the Son.

The councils of Nicea and Constantinople did not establish a new creed. The councils clarified and formalized the belief in the deity of Christ and the Holy Spirit, views already held by the apostles and church fathers. However, Jehovah’s Witnesses contest this point. Let’s see if the church fathers who lived before the Council of Nicea, the ante-Nicene fathers, held to the deity of Christ.

What Did the Church Fathers Say About the Trinity?

According to the Jehovah’s Witnesses, the deity of Christ and the doctrine of the Trinity were never a part of the theology of the church fathers. In the article Should You Believe in the Trinity? several church fathers are cited as denying the orthodox view of Jesus. They include Justin Martyr who died in 165 A.D., Irenaeus 200 A.D., Clement of Alexandria 215 A.D., Tertullian 230 A.D., Hippolytus 235 A.D., and Origen who died in 250 A.D. The Watchtower list quotes from each theologian, claiming that they believed the inferiority of the Son to the Father. But the article contains no footnotes citing the source of these quotations.

Did these significant figures in church history really deny the divine nature of Christ? Let us take a careful (and referenced) look at what the ante-Nicene fathers stated in their original writings.

Justin Martyr: “…the Father of the universe has a Son; who being the logos and First-begotten is also God” (First Apology 63:15).

Irenaeus: (referencing Jesus) “…in order that to Christ Jesus, our Lord, and God, and Savior, and King, according to the will of the invisible Father, . . .” (Against Heresies I, x, 1).

Clement of Alexandria: “Both as God and as man, the Lord renders us every kind of help and service. As God He forgives sin, as man He educates us to avoid sin completely” (Christ the Educator, chapter 3.1). In addition, “Our educator, O children, resembles His Father, God, whose son He is. He is without sin, without blame, without passion of soul, God immaculate in form of man accomplishing His Father’s will” (Christ the Educator Chapter 2:4).

Tertullian: “…the only God has also a Son, his Word who has proceeded from himself, by whom all things were made and without whom nothing has been made: that this was sent by the Father into the virgin and was born of her both man and God. Son of Man, Son of God, …” (Against Praxeas, 2).

Hippolytus: “And the blessed John in the testimony of his gospel, gives us an account of this economy and acknowledges this word as God, when he says, ‘In the beginning was the Word, and the Word was with God and the Word was God.’ If then the Word was with God and was also God, what follows? Would one say that he speaks of two Gods? I shall not indeed speak of two Gods, but of one; of two persons however, and of a third economy, the grace of the Holy Ghost” (Against the Heresy of One Noetus. 14).

Origen: (with regard to John 1:1) “…the arrangement of the sentences might be thought to indicate an order; we have first, ‘in the beginning was the Word,’ then ‘And the Word was with God,’ and thirdly, ‘and the Word was God,’ so that it might be seen that the Word being with God makes Him God” (Commentary on John, Book 2, Chapter 1).

Not only in these instances, but also throughout their writings the ante-Nicene fathers strongly defend the deity of Christ.

What Did the Apostle John Say?

To summarize our argument thus far, we discovered that the doctrine of the Trinity was formally adopted as the official teaching of Christianity after the Council of Nicea in 325 A.D. I argued against opponents who state that the doctrine was imposed on the church by Constantine in a political move. Rather, the Nicene Creed was a formal statement of a doctrine already articulated by the church fathers even before Nicea. Now, let us take a look and see what the apostle John teaches.

John opens his Gospel with, “In the beginning was the Word, and the Word was with God, and the Word was God.” In the beginning was the Word shows that the Word was eternally with the Father and not a created being. The second phrase, and the Word was with God, shows that the Word is a distinct person from the Father. Thirdly, and the Word was God reveals that although separate and distinct, the Word in nature and substance is fully God.

Throughout his Gospel, John demonstrates that Jesus possesses the attributes which qualify Him to be God. Jesus displays power over nature, over disease, and even death. He has a grasp of the Law of God which He, though not formally trained, teaches with such authority as had never been seen before (7:14-16). Testimony from John the Baptist (1:29; 3:26-36) shows His authority to be God. Jesus also accepted the worship of men (9:38).

Jesus also makes several statements revealing His divinity. In John 5:22-23 Jesus says, “Moreover, the Father judges no one, but has entrusted all judgment to the Son, that all may honor the Son just as they honor the Father. He who does not honor the Son does not honor the Father who sent Him.” Here, Jesus commands followers to honor Him as they honor the Father. To do this, one must acknowledge Jesus as being equal in nature to God.

John 8:58 states, “‘I tell you the truth,’ Jesus answered, ‘before Abraham was born, I am.’” The term I am is the term God used when He spoke to Moses in Exodus 3:14. Here is a clear statement of Christ declaring His divinity.

In John 10:30 Jesus says, “I and the Father are one.” Jesus did not mean “I am one in purpose with God.” He was claiming to be God. The verses that follow His declaration make that clear: “Again the Jews picked up stones to stone Him, but Jesus said to them, ‘I have shown you many great miracles from the Father. For which of these do you stone me?’ ‘We are not stoning you for any of these,’ replied the Jews, ‘but for blasphemy, because you, a mere man, claim to be God” (vv. 31-33). The Jews clearly understood His statement and Jesus does not deny their accusation.

The culmination of John’s testimony of Jesus’ deity is in 20:28, which is the conclusion he desires all his readers to come to. “Thomas said to him, ‘My Lord and my God!’” John argues throughout his entire Gospel for the purpose that all who read it might come to believe that Jesus is God incarnate.

John 1:1

In spite of the overwhelming testimony throughout the entire Gospel of John, there are some who argue about the translation of John 1:1. The New World Translation of the Jehovah’s Witnesses reads, “In the beginning was the word and the word was with God and the word was a god,” which makes Jesus to be an inferior being to God. In refutation of this translation, I will explain the Greek rules behind the proper translation and argue that the Greek word God (theos) in John 1:1c must be translated in the definite or qualitative sense–written God with a capital G–rather than indefinitely–a god–as the NWT has done. This discussion will get a little technical, but the importance of the subject deserves careful attention.

Let me first define some key terms of Greek grammar. An anarthrous noun is a noun without the definite article, the English equivalent of the word the. A noun in the nominative case in Greek often signifies that this is the subject of the sentence. A predicate nominative noun is a noun in the same case and is equivalent to the subject. The Greek construction of John1:1c looks like this, theos e^n ho logos, and is literally translated “God was the Word.”

The subject of this phrase is the Word (ho logos). We know this because it is in the Greek nominative case and it possesses the definite article ho. God (theos) is in the nominative case and does not have an article. It precedes the equative verb “was” (e^n), and therefore is the predicate nominative.

The Jehovah’s Witnesses argue that since God (theos) does not have the article before it, it must be translated indefinitely. So we get their translation, “a god.” However, there are other possibilities available for translation.

According to a Greek grammar rule called Colwell’s rule, the construction in John 1:1c–anarthrous predicate nominative (theos)equative verb (e^n)articular noun (ho logos)does not automatically mean that the predicate nominative must be indefinite. Colwell’s rule, in summary, states that an anarthrous predicate nominative preceeding an equative verb can be translated as either (1) definite, (2) qualitative, or (3) indefinite. Thus, (1) as a definite noun the Word equals God, (2) as a qualitative the Word has the attributes and qualities of God, or (3) as an indefinite noun the Word is a god. Context determines which one it will be.

In the vast majority of cases in the New Testament, especially in the Gospel of John, this construction is translated as a qualitative or definite noun. Greek Scholar Dan Wallace writes, “an anarthrous pre verbal PN [predicate nominative] is normally qualitative, sometimes definite and only rarely indefinite. . . . We believe there may be some in the NT, but this is nevertheless the most poorly attested semantic force for such a construction.”{1}

Furthermore, the translators of the New World Translation are not even consistent with their own rule of translation. Throughout John we find instances of an anarthrous God (theos) not translated as “a god,” but as “God.” John 1:6 and 1:18 are clear examples of this. Therefore, to argue that God (theos) in John 1:1c must be translated as indefinite solely because it has no article is clearly incorrect.

In an effort to insure that our decision agrees with the overall context of John’s Gospel, we must see if the Gospel of John argues that Christ is inferior to God. As I showed previously, this is certainly not the case.

We must conclude that grammar and context argue against an indefinite translation that makes the Word an inferior being to God. The noun God (theos) should be translated “God,” as a definite or qualitative, thus upholding the fact that Jesus is 100 percent God and 100 percent man.

Alleged Objections from the Gospel of John

To close this discussion, I will address several problem verses in the Gospel of John that are used in attempts to deny the deity of Christ.

In some translations like the King James Version and New American Standard, John 1:14 reads that Jesus is “the only begotten from the Father.” Some cults understand the Greek word translated only begotten to mean “to procreate as the Father.”{2} In other words, God created Jesus. However, this definition would be inconsistent with John 1:1a, 17:5, and 17:24 which declare the eternal nature of the Word.

The term, translated in some versions as “only begotten,” may sound to English ears like a metaphysical relationship. However, in Greek it means no more than unique or only. Elsewhere in the New Testament it is used of the Widow of Nain’s “only” son and Jairus’ “only” daughter (Luke 7:12, 9:38 and 8:42). Its use in Hebrews 11:17 with reference to Isaac is particularly insightful. Isaac, we know, was not Abraham’s only son. According to Genesis 16 and 25:1, Abraham fathered several other sons. Isaac is the “only begotten” in that he was unique; he was the only son given to Abraham by God’s promise. Therefore, when only begotten is used of Jesus, He is the only begotten in the sense that He is unique. No other is or can be the Son of God. The unique relationship the Son has with His Father is one of the great themes in the Gospel of John.

The next controversial verse is John 14:28. Jesus states, “…I am going to the Father for the Father is greater than I.” Here the Jehovah’s Witnesses understand the term greater to mean “superior in nature.” Thus they assert that Jesus is stating His inferiority to God. Once again, however, this would argue against John’s consistent theme of the deity of Christ. Greater here refers to position, not to nature. For example, we would agree with the statement that the President of the United States is greater than you or I. As the chief executive of the country he is greater due to his position. However, we would disagree with a statement that says the President is by nature better than you or I. In other words, is he a superior being to the rest of the citizens of the United States? No, we are all human and equal in nature. Greater refers to position, not to nature.

There is an established economy in the Trinity. The Father is the head who sends the Son. The Son sends the Spirit. All three are equal in nature, but different in position. This is called “functional subordination.” We see the same principle in 1 Corinthians 11:3, “…and the head of every woman is man, and the head of Christ is God.” The husband is greater than his wife, her head by position. However, he is not a superior being to his wife. The same applies to Jesus. The Father is greater by position, not by nature.

It is essential that we defend the doctrine of the Trinity, the foundation of Christian theology. Many of the great church fathers courageously defended this truth. Let us follow in their footsteps.

Notes

1. Dan Wallace, Greek Grammar Beyond the Basics (Grand Rapids, MI: Zondervan), 262.

2. Watchtower Bible and Tract Society, Should You Believe in the Trinity? (Brooklyn:Watchtower Bible and Tract Society, 1989), 15.